by Robert Musil
So concluded the events of last night, and as Ulrich was still thinking how unpleasant it would have been if he had had to spend more time on yet another of those love affairs he had long since grown tired of, a lady was announced who would not give her name and who now entered his room heavily veiled. It was she herself, who had not wanted to give him her name and address, but had now come in person to carry on the adventure in her own romantically charitable fashion, on the pretext of being concerned about his health.
Two weeks later Bonadea had been his mistress for fourteen days.
8
KAKANIA
At the age when one still attaches great importance to everything connected with tailors and barbers and enjoys looking in the mirror, one also imagines a place where one would like to spend one’s life, or at least where it would be smart to stay even if one did not care for it too much personally. For some time now such an obsessive daydream has been a kind of super-American city where everyone rushes about, or stands still, with a stopwatch in hand. Air and earth form an anthill traversed, level upon level, by roads live with traffic. Air trains, ground trains, underground trains, people mailed through tubes special-delivery, and chains of cars race along horizontally, while express elevators pump masses of people vertically from one traffic level to another; at the junctions, people leap from one vehicle to the next, instantly sucked in and snatched away by the rhythm of it, which makes a syncope, a pause, a little gap of twenty seconds during which a word might be hastily exchanged with someone else. Questions and answers synchronize like meshing gears; everyone has only certain fixed tasks to do; professions are located in special areas and organized by group; meals are taken on the run. Other parts of the city are centers of entertainment, while still others contain the towers where one finds wife, family, phonograph, and soul. Tension and relaxation, activity and love, are precisely timed and weighed on the basis of exhaustive laboratory studies. If anything goes wrong in any of these activities the whole thing is simply dropped; something else or sometimes a better way will be found or someone else will find the way one has missed; there’s nothing wrong with that, while on the other hand nothing is so wasteful of the social energies as the presumption that an individual is called upon to cling for all he is worth to some specific personal goal. In a community coursed through by energies every road leads to a worthwhile goal, provided one doesn’t hesitate or reflect too long. Targets are short-term, but since life is short too, results are maximized, which is all people need to be happy, because the soul is formed by what you accomplish, whereas what you desire without achieving it merely warps the soul. Happiness depends very little on what we want, but only on achieving whatever it is. Besides, zoology teaches that a number of flawed individuals can often add up to a brilliant social unit.
It is by no means certain that this is the way it has to be, but such ideas belong to those travel fantasies reflecting our sense of incessant movement that carries us along. These fantasies are superficial, restless, and brief. God knows what will really happen. Presumably it is up to us to make a new start at any given moment and come up with a plan for us all. If all that high-speed business doesn’t suit us, let’s do something else! For instance, something quite slow-moving, with a veiled, billowing, sea-slug-like, mysterious happiness and the deep, cow-eyed gaze the ancient Greeks admired. But that is not how it really is; we are at the mercy of our condition. We travel in it day and night, doing whatever else we do, shaving, eating, making love, reading books, working at our jobs, as though those four walls around us were standing still; but the uncanny fact is that those walls are moving along without our noticing it, casting their rails ahead like long, groping, twisted antennae, going we don’t know where. Besides, we would like to think of ourselves as having a hand in making our time what it is. It is a very uncertain part to play, and sometimes, looking out the window after a fairly long pause, we find that the landscape has changed. What flies past flies past, it can’t be helped, but with all our devotion to our role an uneasy feeling grows on us that we have traveled past our goal or got on a wrong track. Then one day the violent need is there: Get off the train! Jump clear! A homesickness, a longing to be stopped, to cease evolving, to stay put, to return to the point before the thrown switch put us on the wrong track. And in the good old days when the Austrian Empire still existed, one could in such a case get off the train of time, get on an ordinary train of an ordinary railroad, and travel back to one’s home.
There, in Kakania, that state since vanished that no one understood, in many ways an exemplary state, though unappreciated, there was a tempo too, but not too much tempo. Whenever one thought of that country from someplace abroad, the memory that hovered before one’s eyes was of white, wide, prosperous-looking roads dating from the era of foot marches and mail coaches, roads that crisscrossed the country in every direction like rivers of order, like ribbons of bright military twill, the paper-white arm of the administration holding all the provinces in its embrace. And what provinces they were! Glaciers and sea, Karst limestone and Bohemian fields of grain, nights on the Adriatic chirping with restless cicadas, and Slovakian villages where the smoke rose from chimneys as from upturned nostrils while the village cowered between two small hills as if the earth had parted its lips to warm its child between them. Of course cars rolled on these roads too, but not too many! The conquest of the air was being prepared here too, but not too intensively. A ship would now and then be sent off to South America or East Asia, but not too often. There was no ambition for world markets or world power. Here at the very center of Europe, where the world’s old axes crossed, words such as “colony” and “overseas” sounded like something quite untried and remote. There was some show of luxury, but by no means as in such overrefined ways as the French. People went in for sports, but not as fanatically as the English. Ruinous sums of money were spent on the army, but only just enough to secure its position as the second-weakest among the great powers. The capital, too, was somewhat smaller than all the other biggest cities of the world, but considerably bigger than a mere big city. And the country’s administration was conducted in an enlightened, unobtrusive manner, with all sharp edges cautiously smoothed over, by the best bureaucracy in Europe, which could be faulted only in that it regarded genius, and any brilliant individual initiative not backed by noble birth or official status, as insolent and presumptuous. But then, who welcomes interference from unqualified outsiders? And in Kakania, at least, it would only happen that a genius would be regarded as a lout, but never was a mere lout taken—as happens elsewhere—for a genius.
All in all, how many amazing things might be said about this vanished Kakania! Everything and every person in it, for instance, bore the label of kaiserlich-königlich (Imperial-Royal) or kaiserlich und königlich (Imperial and Royal), abbreviated as “k.k.” or “k.&k.,” but to be sure which institutions and which persons were to be designated by “k.k.” and which by “k.&k.” required the mastery of a secret science. On paper it was called the Austro-Hungarian Monarchy, but in conversation it was called Austria, a name solemnly abjured officially while stubbornly retained emotionally, just to show that feelings are quite as important as constitutional law and that regulations are one thing but real life is something else entirely. Liberal in its constitution, it was administered clerically. The government was clerical, but everyday life was liberal. All citizens were equal before the law, but not everyone was a citizen. There was a Parliament, which asserted its freedom so forcefully that it was usually kept shut; there was also an Emergency Powers Act that enabled the government to get along without Parliament, but then, when everyone had happily settled for absolutism, the Crown decreed that it was time to go back to parliamentary rule. The country was full of such goings-on, among them the sort of nationalist movements that rightly attracted so much attention in Europe and are so thoroughly misunderstood today. They were so violent that they jammed the machinery of government and brought it to a dead stop several times a y
ear, but in the intervals and during the deadlocks people got along perfectly well and acted as if nothing had happened. And in fact, nothing really had happened. It was only that everyone’s natural resentment of everyone else’s efforts to get ahead, a resentment we all feel nowadays, had crystallized earlier in Kakania, where it can be said to have assumed the form of a sublimated ceremonial rite, which could have had a great future had its development not been cut prematurely short by a catastrophe.
For it was not only the resentment of one’s fellow citizens that had become intensified there into a strong sense of community; even the lack of faith in oneself and one’s own fate took on the character of a deep self-certainty. In this country one acted—sometimes to the highest degree of passion and its consequences—differently from the way one thought, or one thought differently from the way one acted. Uninitiated observers have mistaken this for charm, or even for a weakness of what they thought to be the Austrian character. But they were wrong; it is always wrong to explain what happens in a country by the character of its inhabitants. For the inhabitant of a country has at least nine characters: a professional, a national, a civic, a class, a geographic, a sexual, a conscious, an unconscious, and possibly even a private character to boot. He unites them in himself, but they dissolve him, so that he is really nothing more than a small basin hollowed out by these many streamlets that trickle into it and drain out of it again, to join other such rills in filling some other basin. Which is why every inhabitant of the earth also has a tenth character that is nothing else than the passive fantasy of spaces yet unfilled. This permits a person all but one thing: to take seriously what his at least nine other characters do and what happens to them; in other words, it prevents precisely what should be his true fulfillment. This interior space—admittedly hard to describe—is of a different shade and shape in Italy from what it is in England, because everything that stands out in relief against it is of a different shade and shape; and yet it is in both places the same: an empty, invisible space, with reality standing inside it like a child’s toy town deserted by the imagination.
Insofar as this can become visible to all eyes it had happened in Kakania, making Kakania, unbeknownst to the world, the most progressive state of all; a state just barely able to go along with itself. One enjoyed a negative freedom there, always with the sense of insufficient grounds for one’s own existence, and lapped around by the great fantasy of all that had not happened or at least not yet happened irrevocably as by the breath of those oceans from which mankind had once emerged.
Events that might be regarded as momentous elsewhere were here introduced with a casual “Es ist passiert. . .”—a peculiar form of “it happened” unknown elsewhere in German or any other language, whose breath could transform facts and blows of fate into something as light as thistledown or thought. Perhaps, despite so much that can be said against it, Kakania was, after all, a country for geniuses; which is probably what brought it to its ruin.
9
THE FIRST OF THREE ATTEMPTS TO BECOME A GREAT MAN
This man who had returned could not remember any time in his life when he had not been fired with the will to become a great man; it was a desire Ulrich seemed to have been born with. Such a dream may of course betray vanity and stupidity, but it is no less true that it is a fine and proper ambition without which there probably would not be very many great men in the world.
The trouble was that he knew neither how to become one nor what a great man is. In his school days his model had been Napoleon, partly because of a boy’s natural admiration for the criminal and partly because his teachers had made a point of calling this tyrant, who had tried to turn Europe upside down, the greatest evildoer in history. This led directly to Ulrich’s joining the cavalry as an ensign as soon as he was able to escape from school. The chances are that even then, had anyone asked him why he chose this profession, he would no longer have replied: “In order to become a tyrant.” But such wishes are Jesuits: Napoleon’s genius began to develop only after he became a general. But how could Ulrich, as an ensign, have convinced his colonel that becoming a general was the necessary next step for him? Even at squadron drill it seemed often enough that he and the colonel did not see eye-to-eye. Even so, Ulrich would not have cursed the parade ground—that peaceful common on which pretensions are indistinguishable from vocations—had he not been so ambitious. Pacifist euphemisms such as “educating the people to bear arms” meant nothing to him in those days; instead, he surrendered himself to an impassioned nostalgia for heroic conditions of lordliness, power, and pride. He rode in steeplechases, fought duels, and recognized only three kinds of people: officers, women, and civilians, the last-named a physically underdeveloped and spiritually contemptible class of humanity whose wives and daughters were the legitimate prey of army officers. He indulged in a splendid pessimism: it seemed to him that because the soldier’s profession was a sharp, white-hot instrument, this instrument must be used to sear and cut the world for its salvation.
As luck would have it he came to no harm, but one day he made a discovery. At a social gathering he had a slight misunderstanding with a noted financier, which Ulrich was going to clear up in his usual dashing style; but it turned out that there are men in civilian clothes also who know how to protect their women. The financier had a word with the War Minister, whom he knew personally, and soon thereafter Ulrich had a lengthy interview with his colonel, in which the difference between an archduke and a simple army officer was made clear to him. From then on the profession of warrior lost its charm for him. He had expected to find himself on a stage of world-shaking adventures with himself as hero, but now saw nothing but a drunken young man shouting on a wide, empty square, answered only by the paving stones. When he realized this, he took his leave of this thankless career, in which he had just been made lieutenant, and quit the service.
10
THE SECOND ATTEMPT. NOTES TOWARD A MORALITY FOR THE MAN WITHOUT QUALITIES
But when Ulrich switched from the cavalry to civil engineering, he was merely swapping horses. The new horse had steel legs and ran ten times faster.
In Goethe’s world the clattering of looms was still considered a disturbing noise. In Ulrich’s time people were just beginning to discover the music of machine shops, steam hammers, and factory sirens. One must not believe that people were quick to notice that a skyscraper is bigger than a man on a horse. On the contrary, even today those who want to make an impression will mount not a skyscraper but a high horse; they are swift like the wind and sharp-sighted, not like a giant refractor but like an eagle. Their feelings have not yet learned to make use of their intellect; the difference in development between these two faculties is almost as great as that between the vermiform appendix and the cerebral cortex. So it was no slight advantage to realize, as Ulrich did when barely out of his teens, that a man’s conduct with respect to what seem to him the Higher Things in life is far more old-fashioned than his machines are.
From the moment Ulrich set foot in engineering school, he was feverishly partisan. Who still needed the Apollo Belvedere when he had the new forms of a turbodynamo or the rhythmic movements of a steam engine’s pistons before his eyes! Who could still be captivated by the thousand years of chatter about the meaning of good and evil when it turns out that they are not constants at all but functional values, so that the goodness of works depends on historical circumstances, while human goodness depends on the psychotechnical skills with which people’s qualities are exploited? Looked at from a technical point of view, the world is simply ridiculous: impractical in all that concerns human relations, and extremely uneconomic and imprecise in its methods; anyone accustomed to solving his problems with a slide rule cannot take seriously a good half of the assertions people make. The slide rule is two systems of numbers and lines combined with incredible ingenuity; the slide rule is two white-enameled sticks of flat trapezoidal cross section that glide past each other, with whose help the most complex problems can be solved in
an instant without needlessly losing a thought; the slide rule is a small symbol carried in one’s breast pocket and sensed as a hard white line over one’s heart. If you own a slide rule and someone comes along with big statements or great emotions, you say: “Just a moment, please—let’s first work out the margin for error and the most-probable values.”
This was without doubt a powerful view of what it meant to be an engineer. It could serve as the frame for a charming future self-portrait, showing a man with resolute features, a shag pipe clenched between his teeth, a tweed cap on his head, traveling in superb riding boots between Cape Town and Canada on daring missions for his business. Between trips there would always be time to draw on his technical knowledge for advice on world organization and management, or time to formulate aphorisms like the one by Emerson that ought to hang over every workbench: “Mankind walks the earth as a prophecy of the future, and all its deeds are tests and experiments, for every deed can be surpassed by the next.” Actually, Ulrich had written this himself, putting together several of Emerson’s pronouncements.